Using the methodological frameworks of relational form criticism and ecoanthropology, this dissertation argues that the shift from lament to penitence in the voice of the character Job is attributed to a shift in the character’s worldview, evidenced in the shift in the book’s creation language. Negative creation language and imagery is abundant in the human speeches and frames the self-understanding of these characters. This is especially true for the character Job, when he employs creation language in his lament found in Job 3, and in doing so reveals a particular self-understanding that remains prevalent throughout the human speeches. As the book of Job progresses, the divine speeches subvert the creation imagery and metaphor present in the human speeches and, in doing so, shift the perspective of its main character to such a degree that he repents in his final response. The dissertation is divided into eight chapters. Chapter 1 introduces the topic by surveying the research to date. Chapter 2 establishes the methodological framework and specific steps of analysis. Chapter 3 notes the specific markers of the lament and penitential forms before proceeding with the analysis of form and eco-anthropology of Job’s opening lament in Job 3. Chapters 4 through 7 continue the analysis of the book of Job up to the end of the prologue. Finally, chapter 8 concludes the dissertation by providing a summary of the preceding analysis and some final thoughts that arise from the study. / Thesis / Doctor of Philosophy (PhD)

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Este trabalho apresenta a análise do salmo 137. Apontamos quais são os sujeitos falantes neste salmo identificando, então, uma multiplicidade de vozes. Comentaristas e exegetas bíblicos analisam estas vozes sob diferentes perspectivas. Propomos apresentar um paralelo destas interpretações , assim como também analisar o modo como tais vozes estão organizadas no salmo de forma que, mesmo com múltiplos falantes, o poema convirja para um único ponto de vista, formando a unicidade do salmo: o lamento pelo exílio e as possíveis réplicas para a crise instaurada. / This paper presents the analysis of Psalm 137. Pointed out which are the subject identifying speakers in this psalm, then a multiplicity of voices. Biblical exegetes and commentators analyze these voices from different perspectives. We propose a parallel display of these interpretations, as well as examine how these voices are arranged so that in the psalm, even with multiple speakers, the poem converge to a single point of view, forming the unity of the psalm: the lament for the exile and possible replies to the crisis brought.

The Psalter has formed the basis of Judeo-Christian worship since ancient times. It has served, and continues to serve, individuals and communities of faith as a foundation for communal and personal devotion. As a devotional tool it is unique in that it provides prayers which address God directly concerning the whole gamut of life experience. While the Psalms can be examined and analysed as a literary text, they must be used and experienced by people to more fully discover and recognize their power in providing a pathway for expressing life experience. The lament psalms are of particular interest in this regard. There appears to be a reluctance, in some quarters, to employ them as an expression of prayer. As a result, the lament psalms as a way of engaging with experiences of personal distress, and voicing the reflections and responses such experiences produce, have often been ignored. This study suggests that psalms of lament provide a framework for expressing personal distress in the context of prayer. The framework, identified as a matrix of lament, consists of various modes of articulation characterized as expressing, asserting, investing and imagining constellations. The study examines what happens when individuals, who have first been made aware of the matrix of lament and its constellations, use lament psalms for prayer. Praying of lament psalms in this study is embedded in a prescribed process through which participants engage with their experiences of personal distress. As a result of such a process any significant psychodynamic changes which may take place can be observed, examined and explored, thereby, highlighting the efficacy of using lament psalms as a form of prayer. The study achieves this by examining the reflections and responses of selected individuals to see whether the process does in fact facilitate changes in the individual’s levels of distress, sense of personal control over distress and the nature of relationship between the individual and God. The reflections and responses also provide some indication of how the process might ‘birth’ a fresh perspective on personal distress for those who choose to incorporate these psalms into their journey of faith.

Este trabalho apresenta a análise do salmo 137. Apontamos quais são os sujeitos falantes neste salmo identificando, então, uma multiplicidade de vozes. Comentaristas e exegetas bíblicos analisam estas vozes sob diferentes perspectivas. Propomos apresentar um paralelo destas interpretações , assim como também analisar o modo como tais vozes estão organizadas no salmo de forma que, mesmo com múltiplos falantes, o poema convirja para um único ponto de vista, formando a unicidade do salmo: o lamento pelo exílio e as possíveis réplicas para a crise instaurada. / This paper presents the analysis of Psalm 137. Pointed out which are the subject identifying speakers in this psalm, then a multiplicity of voices. Biblical exegetes and commentators analyze these voices from different perspectives. We propose a parallel display of these interpretations, as well as examine how these voices are arranged so that in the psalm, even with multiple speakers, the poem converge to a single point of view, forming the unity of the psalm: the lament for the exile and possible replies to the crisis brought.

Scholars have considered Italian chamber recitative laments only a transitional phenomenon between madrigal laments and laments organized on the descending tetrachord bass. However, the recitative lament is distinguished from them by its characteristic attitude toward the relationship between music and text. Composer of Italian chamber recitative laments attempted to express more subtle, refined and sometimes complicated emotion in their music. For that purpose, they intentionally created discrepancies between text and music. Sometimes they even destroy the original structure of text in order to clearly deliver the composer's own voice. The basic syntactic structure is deconstructed and reconstructed along with their reading and according to their intention. The discrepancy between text and music is, however, expectable and natural phenomena since text cannot be completely translated or transformed to music and vice versa. The composers of Italian chamber recitative laments utilized their innate heterogeneity between two materials (music and text) as a metaphor that represents the semantic essence of the genre, the conflict. In this context, Italian chamber recitative laments were a real embodiment of the so-called seconda prattica and through the study of them, finally, we more fully able to understand how the spirit of late Renaissance flourished in Italy in the first four decade of the seventeenth century.

From the beginning of the COVID-19 pandemic in early 2020, life in the United States fractured over political and social unrest. The fracturing spilled into churches in the United States and caused grief over the loss of members, friendships, and community. Churches and their members often lack the language to process the experienced trauma and grief. This project seeks to equip church communities with the language needed to name and process their grief by introducing lament into the regular rhythms of the church year through experiential participation in the practices of lament. By reclaiming practices and language of lament, persons, and congregations may find healing through renewed connection with God, with ourselves, and with each other.

Master thesis is focusing on possibility of recycling waste from 3D prints. Goal was to degin a make lament extruder and winder. Design is based on research of avaible comercial and OpenSource solutions. The result is working machine with compact oor prejction, which is able to produce 110 grams of lament per hour. Deviation from diameter was ±0, 07. Conclusion place great emphasis on further improving and testing, beacuse it has not been reached limits of machine.

Made available in DSpace on 2016-08-03T12:18:56Z (GMT). No. of bitstreams: 1 IGOR POHL.pdf: 2150293 bytes, checksum: 123d8bb07ab5521c47aa2bdb3ba7047d (MD5) Previous issue date: 2011-11-25 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente dissertação se situa no campo das Ciências da Religião. É um estudo da perícope de Jeremias 20.7-18 na perspectiva do fenômeno de lamentação na área da literatura e religião do mundo bíblico. Jeremias 20.7-18 é um dos textos de lamentação representativos dentre os que se encontram fora do saltério, na literatura profética. O tema desenvolvido visa analisar este salmo em sua forma, lugar e conteúdo na perspectiva da linguagem de lamentação. O conteúdo que nos atemos foram as imagens de Yhwh reconhecidas na perícope: sedutor irresistível, Deus violento, fogo consumidor, guerreiro violento e vingativo, Senhor dos exércitos, libertador do pobre e subversor das cidades impenitentes. O estudo desta perícope foi possível mediante a compreensão da linguagem de lamentação como um fenômeno religioso universal. Localizamos a lamentação na sociedade do antigo Oriente Próximo, pois foi o contexto que tornou possível tal experiência para o antigo Israel. A lamentação na história da religião de Israel só é possível ser construída a partir de hipóteses. As hipóteses para uma história da lamentação em Israel que averiguamos nesta dissertação foram distribuídas entre o período pré-exílico, exílico e pós-exílico, a partir dos principais textos de lamento que marcam tal linguagem em cada período. Reconhecemos o gênero de lamentação nos documentos sagrados de Israel, como gênero literário e as estruturas simbólicas que permeiam os salmos de lamentação. Dessa forma, nos aproximamos da linguagem de lamentação de Jeremias 20.7-18 como parte do fenômeno do antigo Israel. Portanto, a linguagem de lamentação se torna a linguagem do sofrimento. Em outras palavras, a lamentação dá voz ao ser que sofre. O livro de Jeremias se situa num período de intenso sofrimento e violência contra a nação de Israel. É adequado, pois, no âmbito das lamentações, a presença deste salmo peculiar no livro seu profético. Com isso, estudamos exegeticamente nossa perícope perguntando o seu gênero principal. Em seguida, verificamos o lugar vivencial e, em termos de conteúdo quais são as imagens ou quadros ali demonstrados e como os dois se ajustam.

This thesis provides the first account of complaint in Older Scots literature. It argues for the coherent development of a distinctively Scottish complaining voice across the fifteenth century, characterised by an interest in the relationship between amatory and ethical concerns, between stasis and narrative movement, and between male and female voices. Chapter 1 examines the literary contexts of Older Scots complaint, and identifies three paradigmatic texts for the Scottish complaint tradition: Ovid’s Heroides; Boethius’s De Consolatione Philosophiae; and Alan of Lille’s De Planctu Naturae. Chapter 2 concentrates on the complaints in Oxford, Bodleian Library MS Arch. Selden. B. 24 (c. 1489-c. 1513). It considers afresh the Scottish reception of Lydgate’s Complaint of the Black Knight and Chaucer’s Anelida and Arcite, and also offers original readings of three Scottish complaints preserved uniquely in this manuscript: the Lay of Sorrow, the Lufaris Complaynt, and the Quare of Jelusy. Chapter 3 focuses on the relationship between complaint and narrative, arguing that the complaints included in the Buik of Alexander (c. 1438), Lancelot of the Laik (c. 1460), Hary’s Wallace (c. 1476-8), and The Buik of King Alexander the Conquerour (c. 1460-99) act as catalysts for narrative movement and subvert the complaint’s traditional identity as a static form. Chapter 4 is a study of complaint in Robert Henryson’s three major works: the Morall Fabillis (c. 1480s); the Testament of Cresseid (c. 1480-92); and Orpheus and Eurydice (c. 1490-2), and argues that Henryson consistently connects the complaint form with the concept of self-knowledge as part of wider discourses on effective governance. Chapter 5 presents the evidence that a text’s identity as a complaint influenced its presentation in both manuscript and print witnesses. The witnesses under discussion date predominantly from the sixteenth century; the chapter thus also uses them to explore the complaints’ later reception history.